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There are exceptions to the anonymous tradition of the Upanishads and other Vedic literature. The Shvetashvatara Upanishad, for example, includes closing credits to ''Shvetashvatara'', and he is considered the author of the Upanishad.

There are exceptions to the anonymous tradition of the Upanishads and other Vedic literature. The Shvetashvatara Upanishad, for example, includes closing credits to ''Shvetashvatara'', and he is considered the author of the Upanishad.

==विषयः ॥ Vishaya==

==विषयः ॥ Vishaya==

The main subject of Upanishads is the discussion about Paramatmatattva. There are two kinds of Vidyas : Para (पराविद्या) and Apara (अपराविद्या). Of these Paravidya is supreme and is called Brahmavidya (ब्रह्मविद्या). Upanishads present the detailed discussion about Paravidya. Aparavidya is primarily related to Karmas, hence called Karmavidya (कर्मविद्या). The fruits of Karmavidya are perishable while the results of Brahmavidya are indestructable. Aparavidya may not lead one to Moksha (may lead to svarga and other worlds) but Paravidya always gives Moksha.<ref name=":42222" /> They enshrine the  

The main subject of Upanishads is the discussion about Paramatmatattva. There are two kinds of Vidyas : Para (पराविद्या) and Apara (अपराविद्या). Of these Paravidya is supreme and is called Brahmavidya (ब्रह्मविद्या). Upanishads present the detailed discussion about Paravidya. Aparavidya is primarily related to Karmas, hence called Karmavidya (कर्मविद्या). The fruits of Karmavidya are perishable while the results of Brahmavidya are indestructable. Aparavidya may not lead one to Moksha (may lead to svarga and other worlds) but Paravidya always gives Moksha.<ref name=":42222" /> They enshrine the

Some terms which are well explained in the Upanishads include, Prkriti (प्रकृतिः), Purusha (पुरुषः), Paramatma (परमात्मा), Ishvara (ईश्वरः), Jivatma (जीवात्मा), Maya (माया), Brahman (ब्रह्मन्), Avidya (अविद्या), Indriyas (इन्द्रियानि),  etc. From the root cause Prkriti the world came into being. Paramatma is Nitya, Puratana, Shasvata (Eternal) devoid of the cycles of birth and death. The Sharira or body is subjected to death and birth but Atma residing in it continues to exist. Just like butter is evenly distributed in milk so also Paramatma is all-pervading in the world. Just like the sparks arise out of fire so also the beings take shape from the Paramatma. Such aspects which are explained in Upanishads have widely developed in the Darshana shastras.

Some terms which are well explained in the Upanishads include, Prkriti (प्रकृतिः), Purusha (पुरुषः), Paramatma (परमात्मा), Ishvara (ईश्वरः), Jivatma (जीवात्मा), Maya (माया), Brahman (ब्रह्मन्), Avidya (अविद्या), Indriyas (इन्द्रियानि),  etc. From the root cause Prkriti the world came into being. Paramatma is Nitya, Puratana, Shasvata (Eternal) devoid of the cycles of birth and death. The Sharira or body is subjected to death and birth but Atma residing in it continues to exist. Just like butter is evenly distributed in milk so also Paramatma is all-pervading in the world. Just like the sparks arise out of fire so also the beings take shape from the Paramatma. Such aspects which are explained in Upanishads have widely developed in the Darshana shastras.

''Main articles: Ātman (Hinduism) and Brahman''

''Main articles: Ātman (Hinduism) and Brahman''

Two concepts that are of paramount importance in the Upanishads are ''Brahman'' and ''Atman''.^[101] The Brahman is the ultimate reality and the Atman is individual self (soul).^[53][54] Brahman is the material, efficient, formal and final cause of all that exists.^[55][56][57] It is the pervasive, genderless, infinite, eternal truth and bliss which does not change, yet is the cause of all changes.^[53][58] Brahman is "the infinite source, fabric, core and destiny of all existence, both manifested and unmanifested, the formless infinite substratum and from which the universe has grown". Brahman in Hinduism, states Paul Deussen, as the "creative principle which lies realized in the whole world".^[59]

Two concepts that are of paramount importance in the Upanishads are ''Brahman'' and ''Atman''. The Brahman is the ultimate reality and the Atman is individual self (soul).^[53][54] Brahman is the material, efficient, formal and final cause of all that exists.^[55][56][57] It is the pervasive, genderless, infinite, eternal truth and bliss which does not change, yet is the cause of all changes.^[53][58] Brahman is "the infinite source, fabric, core and destiny of all existence, both manifested and unmanifested, the formless infinite substratum and from which the universe has grown". Brahman in Hinduism, states Paul Deussen, as the "creative principle which lies realized in the whole world".^[59]

The word ''Atman'' means the inner self, the soul, the immortal spirit in an individual, and all living beings including animals and trees.^[60][54] Ātman is a central idea in all the Upanishads, and "Know your Ātman" their thematic focus.^[61] These texts state that the inmost core of every person is not the body, nor the mind, nor the ego, but ''Atman'' – "Soul" or "Self".^[62] Atman is the spiritual essence in all creatures, their real innermost essential being.^[63][64] It is eternal, it is ageless. Atman is that which one is at the deepest level of one's existence.

The word ''Atman'' means the inner self, the soul, the immortal spirit in an individual, and all living beings including animals and trees.^[60][54] Ātman is a central idea in all the Upanishads, and "Know your Ātman" their thematic focus.^[61] These texts state that the inmost core of every person is not the body, nor the mind, nor the ego, but ''Atman'' – "Soul" or "Self".^[62] Atman is the spiritual essence in all creatures, their real innermost essential being.^[63][64] It is eternal, it is ageless. Atman is that which one is at the deepest level of one's existence.